A VERY short stay at the Cape of Good Hope is sufficient to convince
even a passing stranger, that a strong feeling against the Missionaries
in South Africa is there very prevalent.

From what cause a feeling so much to be lamented has arisen, is
probably well known to residents at the Cape. We can only notice the
fact: and feel sorrow.

Having lately visited some of the principal islands in the Pacific,
and passed time enough in Australia to become acquainted with the
opinions of some of the first men in that country respecting
Missionaries, and the Missionary system, we were wholly unprepared for
such notions as those so predominant in Cape Town.

Before requesting a few minutes' attention to some facts connected
with this subject,—let me ask, whether the ideas expressed in the two
following extracts from the works of Sir James Mackintosh,2 are not of higher value than the hastily formed
opinions,—I would hardly say prejudices,—of people who think but little?

Speaking of England, Sir James says, "Our scanty information
relating to the earliest period of Saxon rule leaves it as dark as it
is horrible. But Christianity brought with it some mitigation.

"The arrival of Augustine in Kent, with forty other missionaries,
sent by Gregory the Great to convert the Saxons, is described in
picturesque and affecting language, by Bede, the venerable historian of
the Anglo-Saxon Church.

"It cannot be doubted that the appearance of men who exposed
themselves to a cruel death for the sake of teaching truth,
and inspiring benevolence, could not have been altogether
without effect, even among the most faithless and ruthless barbarians.
Liberty of preaching what they conscientiously believed to be Divine
truth, was the only boon for which they prayed."

Again Sir James says, "Let those who consider any tribes of men as irreclaimable
barbarians, call to mind that the Danes and Saxons, of whose
cruelties a small specimen has been given, were the progenitors of
those who, in Scandinavia, in Normandy, in Britain, and in America, are now among the most industrious, intelligent, orderly, and humane,of the dwellers upon
earth."

If it is said that the races of men above mentioned always surpassed
the Hottentots, the Bushmen, or the Caffers, in natural abilities and
disposition, I will ask, are there any tribes of savages in the world,
in a state more degraded than those just named? I presume the answer
will be "yes, the New-Hollanders, and the natives of Terra del Fuego."

T

1This
is Darwin's first intentional publication, most of his contributions
are prefixed 'D.' Dated 'At sea, 28 June 1836', i.e. between Cape Town
and St Helena, as proposed by Lady Herschel. FitzRoy to Herschel 29 June 1836 (Royal Society, Herschel Letters, 7 (E-F). Darwin's contributions are not always
verbatim from his original Beagle diary. The newspaper was published by G. J. Pike, St. George's Street, Cape Town. See Correspondence vol. 1, p. 499 and Browne 1994. With thanks to Simon Keynes for pointing out the letter in the Herschel papers.

Yet some of those most degraded of human beings, four
natives of Terra del Fuego,1 were
carried to England in the Beagle; were placed under the care of a
schoolmaster, in whose house they lived, (one excepted) and there
learned to speak English, to use common tools, to plant, and to sow.
They were taught the simpler religious truths and duties; and the
younger two were beginning to make progress in reading and writing when
the time arrived for their return to their own country. I landed them
among their people, by whom they were well received, but very soon
plundered of most of the treasures their numerous friends in England
had given to them. No dulness of apprehension was shewn by those
natives—quite the reverse.

The dispositions of all, especially the younger ones, were so good,
although with failings inseparable from a thorough-bred savage, that it
was hard to believe that, in the latitude of 54 degrees south, they
once went naked, destitute of any covering, except a small piece of
seal skin, worn only upon their shoulders; that they had devoured their
enemies slain in battle; or that they had smothered, and afterwards
eaten, the oldest women of their own tribe, when hard pressed by hunger
during a severe winter!

Surely, if three years sufficed to change the natures of such
cannibal wretches as Fuegians, and transform them into well behaved,
civilized people, who were very much liked by their English friends,
there is some cause for thinking that a savage is not irreclaimable,
until advanced in life; however repugnant to our ideas have been his
early habits.

Humboldt says,—2

"If, in the great and useful establishment of the American missions,
those improvements were gradually made, which have been demanded by
several bishops; if, instead of recruiting missionaries at hazard in
the Spanish convents, young ecclesiastics were prepared for these
functions in seminaries or colleges of missions founded in America, the
military expeditions which I propose would become useless.

"Even those Indians, who, proud of their independence and their
separate state, refuse to suffer themselves to be governed by the sound
of the bell, receive with pleasure the visit of a neighbouring
missionary.

"By leaving the Indians to enjoy more of the fruits of their labors,
and by governing them less,—that is, by not shackling every instant
their natural liberty,—the missionaries would see the sphere of their
activity, which ought to be that of civilization, rapidly increase.

"Monastic establishments have diffused in the equinoctial part of
the New World, as in the north of Europe, the first germs of social
life.

"They still form a vast zone around the European possessions; and,
whatever abuses may have crept into institutions, where all

1 Yokcushlu, known as Fuegia Basket,
(?1821-?1883) of the Alakaluf tribe from the western islands of Tierra
del Fuego.
Boat Memory (c.1810-1830), Alakaluf man from Tierra del Fuego.
El'leparu, known as York Minster, (?1804- c. 1871), Alikhoolip man
named after an islet near Cape Horn Island.
Orundellico, known as James 'Jemmy' Button, (?1816-1863).

power is confounded in one, they would be with difficulty replaced
by others, which, without producing more serious inconveniences, would
be as little chargeable, and as well adapted to the silent phlegm of
the natives.

"I shall recur again to these settlements, the political importance
of which is not sufficiently understood in Europe. It will be
sufficient here to observe that expeditions of discovery, accompanied
by an armed force, would be useless, were the government and the
bishops to employ themselves seriously in the melioration of the
missions.

"The progress of the missionaries would become rapid, if (after the
example of the Jesuits) extraordinary succours were assigned to the
most distant missions; and if the most intelligent and courageous
ecclesiastics, and those best versed in the Indian languages, were
placed in the most advanced posts.

"In both Americas the missionaries arrive every where first, because
they find facilities which are wanting to every other traveller.

"'You boast of your journeys beyond Lake Superior,' said an Indian
of
Canada to some fur-traders of the United States; 'you forget, then,
that the black coats passed it long before you; and that it
was they who showed you the way to the west?'"

But who can hear, or read of the wonderful exertions and effects of
missionary zeal in South America, without admitting their important
utility? Very many parts of that extensive continent are now almost
unknown, and inhabited only by savages; which, before the expulsion of
the Jesuits, were the seats of flourishing establishments of Indians,
at the least semi-civilized, increasing, and improving yearly.

Yet in how few years had the missionaries effected so much!

Southey1 informs us that the
first six Jesuits who set foot in the New World, landed at Bahia de
todos Santos, in April, 1549. "Most distinguished among them was Manoel
de Nobrega, the Apostle of Brazil, contemporary of the illustrious
Xavier, and his rival in disinterested exertions for the good of his
fellow-creatures.

"The obstacles they had to encounter in the works of civilization
were most formidable, but their zeal and assiduity rose with the
difficulty of the enterprise, and the most salutary effects resulted
from their exertions.

"They began by teaching the native children the Portuguese language,
and thus, while they fitted them to become interpreters, were also
learning the Indian tongue. The greatest obstacle they had to surmount
arose from the cannibal propensities of the natives. In feasts of this
horrid description, their pride, their religion, their greatest luxury,
were all implicated. The missionaries resolved to try to conquer this
diabolical habit; but though they succeeded in putting down
drunkenness—in healing

intestine feuds—in making a man content with one wife; the delight
of feasting on the flesh of their enemies was too great to be
relinquished; this propensity they could not overcome!!"

A remarkable characteristic of the zealous spirit of those earlier
American missionaries was their "entirely gratuitous performance of
every religious ceremony."

"Nobrega had a school near the city of Bahia, where he instructed
the native children—the orphans sent from Portugal—and the children of
mixed breed. Reading, writing, and arithmetic were taught them; they
learned to assist at mass, and to sing the church service.

"Frequently they went in procession through the town. The singing
had a great effect, for the natives were passionately fond of music.

"When on an expedition to a strange, and perhaps hostile tribe,
Nobrega took with him a few of the little choristers.

"At approaching an inhabited place, one of them carried the
crucifix, in advance, the others followed singing the litany.

"Every where the savages received him so joyfully, that Nobrega
began to think that the story of Orpheus, however exaggerated, had a
better foundation than that of a fable. The pleasure of learning to
sing was such a temptation, that the little children sometimes ran away
from their parents to put themselves under the care of the Jesuits.

"Nobrega died in the fifty-third year of his age, prematurely worn
out by a life of incessant fatigue, consequent on unexampled exertion,
and heroic virtue. The day before his death, he took leave of all his
friends, as if he were about to undertake a long journey. 'They asked
him where he was going?' He replied, 'Home! to my own country!'"

Quitting opinions, and the tale of other times, it may be desirable
to see what has been doing at Otaheite (now called Tahiti,) and at New
Zealand, towards reclaiming the 'barbarians.' That epithet is, however,
inapplicable to the natives of Otaheite, who were semi-civilized when
discovered by Wallis,1 in 1765.

The Beagle passed a part of last November at Otaheite or Tahiti. A
more orderly, quiet, inoffensive community I have not seen in any other
part of the world. Every one of the Tahitians appeared anxious to
oblige, and naturally good tempered and cheerful. They showed great
respect for, and a thorough good will towards, the missionaries (of the
London Missionary Society); and most deserving of such a feeling did
those persons appear to be, with whom I had the sincere pleasure of
making acquaintance,—Messrs Pritchard, Nott, and Wilson.2

The missionary body have a considerable influence over the Queen of
the Society Islands, as well as over her council, being considered the
wisest men, and the truest friends, whom the natives of Tahiti can
consult; but the Queen3 and the Chiefs are far

2 George Pritchard (1796-1883), missionary
at Papiete in Tahiti and British Consul in Tahiti, 1837-1844.
Henry Nott (1774-1844), of the London Missionary Society, arrived in
Tahiti in 1797.
Wilson, missionary at Matavai in Tahiti since 1797.

from allowing any approach to dictation, or authority, on the part
of any foreigner; they are tenacious of their own honor and
independence; and only yield to advice when their reason is
sufficiently convinced of its propriety.

To detail all that occurred, during even our short visit, tending to
shew the beneficial effects of missionary exertion in that distant
island, would occupy too much of your time; I will only copy a few of
the notes which are in our journals, (Mr. Darwin's and my own,) taking
them as they occur—without alteration—believing that, in their original
language, the feelings excited at the time will be shewn better than by
an abridgment.

Monday, 16th Nov. 1835. At Tahiti.—The Beagle was scarcely
secured at her anchorage, before a number of canoes had assembled
around her.
All could not get alongside—but those whose outriggers obliged them
to keep at a distance, contained natives who appeared to be as happy,
and as civilly-disposed, as those who patiently waited by the ship's
side until leave was given for them to come on board. The necessary
work being completed, permission was given, and in a few minutes our
deck was thronged by men and boys. No women appeared.

Every one was more or less clothed, excepting a few little boys.

D.*—I suppose the number of natives on board the Beagle could not
have been less than two hundred. It was the opinion of every one, that
it would have been difficult to have selected an equal number of the
lower order of any other nation, who would have given so little
trouble, or behaved so well.

Mr. Darwin and I landed among a mob of amusing, merry souls, most of
them women and children. Mr. Wilson,1 a missionary who came out in the ship Duff more than thirty years ago,
was at the landing place, and welcomed us to his house. The free,
cheerful manners of the natives, who gathered about the door, and
unceremoniously took possession of vacant seats, either on chairs or on
the floor, shewed that they were at home with their instructor, and
that churlish seclusion, or affected distance, formed no part of his
system.

* * * * *

Two chiefs walked into the room; they shook hands, sat down, and
conversed familiarly with Mr. and Mrs. Wilson, in quite an European
manner. They were cleanly, and, for the climate, well dressed. Their
appearance and manners were prepossessing, and totally different from
those of savages.

* * * * *

A proof that the missionary influence is not paramount, I may copy
from Mr. Darwin's journal,—"A very unbecoming custom is now almost
general. The natives cut their hair so closely, that

__________________________________________________

* N.B. The letter D. prefixed, denotes an extract
from the Journal of Mr. Darwin.

the heads appear shaven like those of monks, who leave only a small
circle of hair. The missionaries have tried to persuade the people to
change this habit, but they say 'it is the fashion:' a definite answer
at Tahiti, as well as at Paris.

19th November.—Walking towards the house of Mr. Nott, I
saw
an elderly native writing, in his cottage, and apparently very intent
upon his employment. I asked to see what engaged his attention. It was
a Tahitian version of the book of Jeremiah, written by Mr. Nott, which
he was copying in a good distinct hand. Mr. Nott, the senior missionary
upon the island, has almost completed a great work,—the translation of
the Old Testament.1

18th November.—

* * * * *

* * * *

D.-Suspended, as it were, on the mountain side, there were glimpses
into the dark depths of vallies; and at the highest pinnacles of the
central mountains, which, ascending to within sixty degrees of the
zenith, hid nearly half the sky. It was a sublime spectacle to watch
the shades of night gradually covering the highest summits.

Before we laid ourselves down to sleep, the elder Tahitian fell on
his knees, and repeated a long prayer. He seemed to pray as a christian
should, with fitting reverence to his God, without ostentatious piety,
or fear of ridicule. 19th. D. At daylight, after their
morning prayer, my companions prepared an excellent breakfast of
bananas and fish. Neither of them would taste food without saying a
short grace. Those travellers, who hint that a Tahitian prays only when
the eyes of the missionary are fixed on him, might have profited by
similar evidence.

D.—About two years ago, although the use of the Ava* was prohibited,
drunkenness, from the introduction of ardent spirits, became very
prevalent. The missionaries prevailed on a few good men, who saw their
countrymen rapidly working their own ruin, to join with them in a
Temperance Society. From good sense and shame, the Queen, and all the
chiefs, were at last induced to become members. A law was then
immediately passed prohibiting the importation, or sale, of any kind of
spirit. With remarkable justice, a certain period was allowed for the
sale of stock in hand; but on an appointed day a general search for
spirits took place, from which even the closets or trunks of the
missionaries were not exempted.

D. —When one reflects on the effects of intemperance on the
aboriginals of both Americas, one may estimate the gratitude due from
the Tahitians to their missionary counsellors.

(those coral islands extending eastward from near Tahiti to beyond
the Gambier1 group,) among which
he has spent much time, I was much struck by the personal dislike and
jealousy shown by him, when alluding to the missionaries themselves;
and by the strong terms in which he mentioned the good effects of
their intercourse with the Low Islanders; and how much more missionaries
were required. His own words, as I have them in a paper written by
himself, are: "The inhabitants of those Islands are now familiarized to
Europeans, and are becoming partly civilized, owing to the gospel
having been preached to them by the missionaries."

In another place he says,—"On this island there are inhabitants
enough to require the constant residence of two missionaries."*

His own antipathy to the individuals, has arisen, I find, from
personal differences.

* * * * *

At the door of a house I saw the owner reading a book attentively.
It was the New Testament. I shall not easily forget the expression of
that man's countenance, as he read aloud, thinking himself alone. To my
mind, such a sight tells more than any descriptions.

* * * * *

21st. —One of the officers slept in a house inhabited by a
large family of the middling class of Tahitians. He told me that before
sleeping the oldest man said prayers; one of the young men read a short
portion of the New Testament; and then a hymn was sung by the whole
family. I am informed that this was no more than the general custom in
Tahitian families.

22nd, Sunday.—A party of us went to Papiete; others to Mr.
Nott's church.2 Those who
could not go far from the ship attended Mr. Wilson's Sabbath meeting,
to see the natives at divine service.

At Mr. Pritchard's church in Papiete, we found an orderly,
attentive, and decently-dressed congregation. I saw nothing grotesque,
nothing ludicrous, (as some late voyagers have seen); nor any thing
which had a tendency to depress the spirits, or disappoint expectation.
The church was quite full; many were sitting outside. I suppose six
hundred people were present, besides children. The fluent delivery of
Mr. Pritchard, while preaching in the Tahitian language, surprised, and
very much pleased us. Two of them were making notes of the sermon upon
paper. A few were inattentive, but very few, compared with the number
present.

_____________________________________________

* From Tahiti, many natives have gone, as
missionaries,
to other Islands. Of late years, the natives have opened the way for
the
European teachers. By their united influence and unabated exertion,
Christianity, and consequent civilization, is spreading rapidly amongst
the natives of Polynesia.

1 Mangareva: small group of islands
located at the southeast terminus of the Tuamotu archipelago in the
South Pacific.

It was evident the children had not been treated with harshness, for
they clustered about their minister so closely, that he could not move
without pushing them aside.

D.—Mr. Pritchard was regularly educated at the Mission College. He
appears to be a sensible, agreeable gentleman, and a good man. I have
already mentioned Mr. Wilson with respect. Mr. Nott, the senior
missionary whom we have seen, has resided forty years on the island.
His occupations are now chiefly literary. He bears a very high
character. I have said this much of these three persons, because the
character of those who labour in the cause to which they are devoted,
has been so often attacked.

* * * * *

D.—One of my impressions which I took from Beechey1 and Kotzebue,2 was entirely wrong. I thought that the Tahitians had become a gloomy
race, and lived in fear of the missionaries. Of the latter feeling I
saw no trace. As to discontent, it would be difficult to pick out of an
European crowd so many happy, merry faces.

* * * * *

D.—On the whole, it is my opinion that the state of morality and
religion in Tahiti is highly creditable. Perhaps those who attack the
missionaries, their system, and the effects produced, do not compare
the present state of things with that of twenty years ago, nor even
with that of Europe at the present day. Looking only to the high
standard of gospel perfection, they seem to expect that the
missionaries shall effect what the apostles themselves failed in doing.
In proportion as the state of things seems to be short of their high
and ideal standard, the missionaries are blamed.

Credit due for what has been effected, is not allowed. It
appears to be forgotten by those persons, that human sacrifices,—the
bloodiest warfare,—parricide,—and infanticide,—the power of an
idolatrous priesthood,—and a system of profligacy unparalleled in the
annals of the world,—have been abolished,—and that dishonesty,
licentiousness, and intemperance have been greatly reduced, by the
introduction of Christianity. In a voyager it is base ingratitude to
forget these things. At the point of shipwreck, how earnestly he will
hope that the lesson of the missionary has extended to the place on
which he expects to be cast away!

* * * * *

25th, Wednesday.—At day-light this morning I went
to Mr.
Wilson's school-house, now used also as a chapel, the old church at
Matavi*having been blown down by a violent gale of wind.

_____________________________________________

* Mr. Pritchard lives at Papiete, near the Queen's
usual abode. Matavi is the name of the village in which Mr. Wilson
lives, about eight miles from Papiete.

(On each Wednesday morning a short service is performed in each of
the Tahitian Churches.) This morning a hymn was sung, an extempore
prayer followed, and then another hymn. The congregation was numerous
and very attentive. I noticed that all the principal men of the
district were present. Mr. Wilson's manner pleased me much. It was the
sincere and naturally impressive manner of a kind-hearted, honest man,
earnestly performing a sacred duty.

* * * * *

The Queen, and a large party, passed some hours on board the Beagle.
Their behaviour was extremely correct, and their manners were
inoffensive. Judging from former accounts, and what we witnessed, I
should think that they are improving yearly; and that the conduct of
the missionaries, and their families, has an influence over them
exceeding that of a very differently disposed people by whom,
unfortunately, they are often visited.

Thursday, 26th. —At daylight this morning some of
our
party went to the school at Papiete. As we had heard of 'compulsion'
and 'unwilling attendance,' I went early without having said a word to
any one which could lead them to expect a visitor. In and about the
large church, I found groups of elderly, and even old, people sitting
together helping each other to read. While one read, the
other listened; and if able, corrected him. One man, with spectacles,
not less than sixty years of age, was learning to read! Some
came in, others went out, just as they chose. During about an hour
after sun-rise, these elderly people were instructing one another in
this manner, previous to beginning their daily employment.

Meanwhile in the school-house, a number of children (about ninety)
were occupied in reading aloud, writing on slates, or answering
questions, in the usual manner of infant schools.

Mr. Pritchard asked me to desire them to write a sentence. I said
'the captain wishes you much happiness.' Mr. Pritchard having
interpreted, they wrote his words instantly, and some of their own
accord, added, 'and we wish happiness to the captain.' The hand-writing
of many, indeed most of the elder girls and boys, was very good. The
questions they answered readily; and though apparently in good
discipline, a merrier, or more cheerful looking set of children I never
saw.

Returning by way of the (Tahitian) church, I saw Hitote, and several
other chiefs, engaged in eager discussion. Mr. Pritchard and I went in.
"You are come just in time," said they, "We
are disputing about the lightning conductors on board the Beagle; and
cannot determine whether they end in the ship's hold, or whether they
go through her bottom into the water." Mr.

As to the morality of these islanders, and especially that of the
women, which, though reprobated by some, has been defended by no less
authorities than Cook and Turnbull,1 I would
scarcely venture to give a general opinion, after only so short an
acquaintance; but I may say that I witnessed no improprieties, neither
did I see anything that would not incline me to suppose that their
habits of morality are better than those of many civilized nations.

It appears to me that the missionaries have succeeded in carrying
attention to religion, and general morality, to a pitch at which it can
hardly be maintained in future years, when intercourse with other
countries will undermine their influence.

Human nature in Tahiti cannot be supposed superior to erring human
nature in other parts of the world.

With respect to those who have severely censured the interference
and effects of the missionary system,—I subscribe entirely to the
following remark of Mr. Darwin:

D.—I do believe that, disappointed in not finding the field of
licentiousness so open as formerly, and as was expected, they will not
give credit to a morality which they do not wish to practise, nor to
the effects of a religion which is undervalued, if not quite despised.

* * * * *

Is it not a striking fact, and one which ought to be recorded to the
lasting honor of missionaries, that, owing to their example and
influence, a Nation has solemnly rejected the use of ardent
spirits?

_______

NEW ZEALAND.

21st December.—In a conspicuous, solitary
position, an
English-looking house, without a building, or indeed any object except
a flag staff, near it, presented a remarkable contrast to the fortified
villages of the natives, and impressed one's mind with a conviction of
the great influence already obtained over the wild cannibals of New
Zealand.

In that lonely house lives the British Resident,2 his sole defence our national flag; his interpreters, and only
supporters, the missionaries of the Church of England.

* * * * *

* * * *

From the anchorage, in the Bay of Islands, the view is very
pleasing. One of the most conspicuous objects is the new church, now
building by voluntary contributions.

22nd.—I walked with Mr. Baker1 (missionary) about the little village of Paihia. Mr. Henry Williams,2 who was formerly a lieutenant in the navy, was
absent on an exploring and negotiating expedition to the southern parts
of the island.

I much regretted having missed seeing him. He is considered the
leading person among the missionary body in New Zealand; and is said by
every one, who speaks of him, to be most thoroughly devoted to the
great cause, in which he was one of the first, and most daring.

Afterwards we went to Kororadika a village at the side of the
harbour opposite to Paihia.

The new church, before mentioned, is a slightly built edifice of
bricks, with an abundance of bad glass windows. Placing a church at the
head quarters of iniquity, at such a notorious place as Kororadika, is
certainly a bold trial.

Notwithstanding the ill-will entertained towards the missionaries by
our spirit-selling countrymen, and by the evilly-disposed of
the native population, not a pane of glass has been broken, nor has the
slightest impediment been offered.

* * * * *

In a long list of subscribers to the building, I saw the names of
many masters of merchant ships and whalers, placed before very
considerable sums.

D.—This little village (Kororadika) is the very strong hold of vice.
Although many tribes, in other parts, have embraced christianity, here
the greater part of the people are still heathens. By them the
missionaries are held in no esteem; but their conduct is inoffensive
compared with that of our own countrymen. Strange as it appears, I have
heard the missionaries say, that the only protection they now need, or
on which they securely rely, is that of the native chiefs; and that too
against their own countrymen,—English settlers.

23rd.—With Mr. Baker I went to Tapuna, the place
where the
first missionaries, Mr. King and Mr. Kendal3 established themselves in 1813. Mr. King was absent. His son told me
that he was travelling amongst the natives. He was on horseback, the
son said, but quite alone. Mrs. King described the former state of
things which she witnessed herself, in very strong terms. She could not
look back to those days without a shudder.

Many times they were told that 'before morning their house would be
in flames,' and that 'stones were heating in the ovens in which they
were to be cooked.' But Mr. King found a trusty friend in a well-known
chief named Waripoaki, and to him he always sent for assistance.

Returning, we landed upon an island lately purchased by two
Englishmen, not long ago masters of whale ships. The verbal attacks
upon the missionaries made by these men, their illiberal

1 Charles Baker (1803-1875), of the
Christian Missionary Society.

2 Henry Williams (1792-1867), of the
Christian Missionary Society.

3 John King, the first missionary of the
Church Missionary Society in New Zealand, arrived 1810.
Thomas Kendall (1778-1832).

aspersions of Mr. Busby's* character, and their own manners, and
disgusting conversation, prevented our remaining many minutes in their
company. Such men as these,—strongly prejudiced, deaf to reason, and
often habitually vicious,—run-away convicts, whose characters may be
imagined,—and democratic, untractable natives, cause the principal
difficulties against which honest, upright settlers, and the whole
missionary body, have to contend.

* * * * *

24th.—I went with Mr. Baker to a native village at
some
distance, called Cawa-cawa. It was pleasant to witness the cordial
greetings which passed between Mr. Baker and the natives whom we
occasionally met. He had been asked by them to visit their village in
order to settle some disputes which had arisen between their neighbours
and themselves. He also wished to gain advocates for the abolition of
the use of spirits. By temporising, talking to both parties, and
inducing each to go half way, Mr. Baker succeeded in amicably settling
the disputed affairs.

Is it not gratifying to find that even in this savage country the
missionaries are appealed to, and act as mediators and peacemakers?

In our return I went a little way out of the path to look at two
oxen, lately imported.

Near the door-way of a house, in a retired place, a sick woman was
reading a book. It was a copy of the Gospel of St. Matthew, printed at
Paihia, in the New Zealand language. Now there could have been no
affectation nor hypocrisy in the occupation of that woman; her being
seen was quite accidental and unexpected.

Enquiring about her afterwards, I found that she was one of a long
list of invalids, who depend upon the mission for advice and medicine.
Mr. Baker told me that one of the most troublesome, though gratifying
duties of the Missionaries, is that of acting, or attempting to act, as
medical men. No regular practitioner having as yet established himself
in the land, every complaint is entrusted to their attention and good
will, but slight medical knowledge. How necessary it must be for a
missionary to have some knowledge of medicine and surgery!

The successful wanderings of the Jesuit Faulkner1 would be a sufficient demonstration, if numerous other
instances were wanting. Owing to his skill in medicine, Faulkner was
enabled to be a solitary instance of a white man living many years in
safety among various tribes of wandering South American Indians.

28th. —I went to Waimate, the settlement lately
formed by
the Mission, with the view of introducing agriculture, and the
mechanical arts, among the natives. The thoroughly English ap-

pearance of three well designed, respectable houses, surrounded by
gardens, out-houses, and well cultivated fields, was surprising and
delightful. About twenty acres of land seemed to be worked. Corn was in
full ear, and looked well. I was received by a person whose
intelligent, kind, and truly respectable demeanor at once excited a
kindly feeling. This was Mr. Davis,1 the superintendant of the farming
establishment. Mr. William Williams and Mr. Clarke,2 were absent, having gone to the opposite side of the island to attend
the funeral of a young missionary of the Wesleyan persuasion. In the
gardens all English vegetables seemed to thrive. The farm yard was
thoroughly English. A large barn, built entirely by natives, under Mr.
Davis's directions; a blacksmith's shop and forge; English carts and
farming implements, successively engaged attention. In the barn two
natives were thrashing corn; another native was attending to the
winnowing machine. A mill, and mill-dam, entirely the work of the
natives, were next examined. They were good works of their kind, and
would have been interesting, independent of their locality. Mr. Davis
told me that when the mill was finished and first put in action,
nothing could exceed the surprise and delight of the natives,
especially those who had assisted in the work. They called it 'a ship
of the land!' 'wonderful white men,' said they, 'fire, water, earth,
and air, are made to work for them, by their wisdom!'

I was much struck by the harmony and apparent happiness of the three
families of whose society I had too slight a glimpse. Instead of hours,
I should have enjoyed passing days with them. An air of honesty, and
that outward tranquillity which is the result of a clear conscience and
inward peace, offered a forcible contrast to the alleged gloom, and
even misanthropy, of which some missionaries have been accused by those
persons whose own habits, or associates, made them perhaps
most undesirable acquaintances for an English family.

It was very satisfactory to mark the lively interest taken by them
in every detail connected with the Fuegians. Again and again they
recurred to the subject. Their anxiety also about the state of other
South American Savages, and about other islands in the Pacific, gave me
a high opinion of their true missionary spirit. It was striking to find
all the members of this isolated society so anxious to hear about and
to talk of Fuegians, and other distant tribes of savages, rather than
to draw attention to their own doings,—to their troubles, their
success, or their wants.

* * * * *

Speaking of the agricultural settlement at Waimate,—Mr. Darwin says,
"All this is very surprising, when it is considered

that three years ago nothing but fern was seen on the place now
occupied by houses, gardens, and corn fields."

D.— Moreover, native workmen effected this change. The
lesson of the missionary has acted like an enchanter's wand. Houses
have been built, windows framed and glazed; fields ploughed, and even
trees grafted by New Zealanders.

At the mill, a native is seen,
powdered over with flour, like his brother millers elsewhere.

When I considered this whole scene, I thought it admirable; not only
because England was vividly brought to mind; nor solely because of the
triumphant feeling excited by seeing such effects of English energy and
devotion to a good cause; but chiefly because of the moral effect it
must have upon the natives.

* * * * *

D.—The young men and boys employed about the houses seemed to be
very merry and good humoured. In the evening, they were playing at
cricket with the sons of the missionaries. The young women who attended
in the houses had a tidy, healthy look, very different from that of the
women about the villages of Kororadika and Paihia.

D.—Late in the evening I went to Mr. W. William's house, where I
passed the night. I found there a large party of children (of the
missionaries) assembled to pass Christmas day together. They were
sitting round a table at tea; a nicer, or more merry group, I never
saw. (To think that this sight was in the land of cannibalism, and all
atrocity!)

The cordiality and happiness so plainly visible in the
faces
of the young ones, seemed to be equally prevalent among the older
persons of the mission.

* * * * *

D.—When I took leave of these families, it was with thankfulness for
their kind welcome, and with feelings of high respect for their
evidently superior characters. I think it would be difficult to find
men better adapted to discharge the duties of their important office.

* * * * *

D.—As far as I can understand, the greater proportion of the
inhabitants of the northern parts of the Island profess Christianity.

It is curious, that the religion of the others has been altered, and
is now partly Christian and partly heathen. Moreover, the outward
conduct of the unbelievers is said to be improving, in consequence of
the general spread of some of the Christian doctrines. How far those
who profess Christianity are sincere, I have had no opportunity of
judging. Mr. Busby, the British Resident, mentioned a pleasing fact:

One of his young men, who had been accustomed to read prayers to the
rest of the servants, left him. Some weeks afterwards,

happening to pass, late in the evening, by an out-house, he saw and
heard another of his men reading the bible, with difficulty, and by the
light of the fire, to the rest of his companions.

Afterwards they knelt down and prayed. In their prayers they
mentioned Mr. Busby, and his family, and each of the missionaries.

* * * * *

Dec. 30th.—By all accounts the New Zealanders are
improving
yearly; so are the natives of other islands which have been visited by
missionaries. Those islanders who have been visited only by whalers, or
purveyors for Chinese epicures, have in no way profited. On the
contrary, they have learned to shew less respect to their own
ordinances, and have learned no better ones.

The most abandoned, profligate habits and ideas have been taught, or
encouraged, by their visitors. Fire-arms, ammunition, and spirits, have
been exchanged for provisions, and for women.

Escaped convicts have done very great harm in the Pacific.
Unrestrained by any principle, those abandoned men have been the
springs of excessive injuries. The murder of the missionaries at the
Friendly Islands was caused by the dark and revengeful intrigues of a
convict who had escaped to those Islands from Sydney. Judging from all
I have heard on the spot, and since, I should think it difficult to
form any moderate estimate of the tumultuous anarchy, and destruction
of human life, which has been prevented during the last twenty years by
the presence and active exertions of missionaries.

Without estimating the ships of other nations, under the colors of
the United States, and of our own country, more than five hundred sail
of vessels have been annually employed in the Pacific during late
years. For refreshments and supplies, only those islands can, with
safety, be now frequented, on which either European or native
missionaries have established themselves.

When a merchant ship approaches a remote island in the Pacific, her
first object is to ascertain whether it has ever been visited by a
missionary. If it has, she knows she may approach with confidence; if
it has not, she keeps under sail in the offing, and if she does
communicate with the shore, it is with the utmost caution, and with
much reluctance.

But even while profiting by the influence of the missionaries, and
even assisted by them in intercourse with the natives, many persons
have not hesitated to ridicule the means by which the missionary has
gained that very influence by which they are profiting; and, in direct
opposition to his entreaties, or well-known wishes, encourage the
natives in immorality, and in the use of spirits.

Moreover, they abuse, and seek for faults in a system, and in the
conduct of individuals, which has a tendency to check, or

expose, the impropriety of their own hitherto unrestrained
immorality.

If the opponents of missionaries, and of the missionary system,
allow no other good character to have been earned in the Pacific, by
those hard working men, never can they be deprived of that of
Peace-makers.

Surrounded by those who are engaged in commerce, annually
increasing; unavoidably involved in local dissensions; referred to on
all occasions as interpreters or mediators, and, I may say, as the
consular agents of white men of all nations; does it not argue very
favourably for the missionaries, that, although sneered at by nominal
friends, censured by enemies, and always struggling against opposition,
they have as yet upheld the character of their sacred office? Speaking
of them as consular agents is, because they now attend to most of the
local affairs between natives and foreigners, which would employ the
time of a consul, where national agents are established. At Tahiti
there is, nominally, a British Consul; but he lives at the
Sandwich Islands! and might as well be at Kamschatka! At New Zealand
there is a British Resident;—an anomalous appointment destitute of
authority, yet ostensibly important.

In those places the greater part of the duties to which our
government expect their agents to attend, are, in fact executed by the
missionaries, not by choice, but because, as Christian men, they cannot
tamely withdraw from difficulty, and deny that assistance which they are able to give, although they see those in official
situations set the example of the Lévite in the Parable.

After reading these statements, it will not be difficult to form an
idea of the secular embarrassments which perplex the South Sea
missionaries; after having overcome the primary dangers and
difficulties of first establishing themselves among hostile and
cannibal savages, yet, although they are now able to assist
their own countrymen, who have eagerly profited by their
exertions, and are now settling in every direction upon
those very lands to which access was attained by their hardy, daring
enthusiasm, their own strength is failing! Embarrassments of many kinds
are arising. One is a mean jealousy of that very influence, which has
enabled those who are jealous, to approach the place where they now
revile those to whom they owe gratitude for enabling them to be there.

While their assistance was wanted, no praise of the missionaries was
too warm for the adventurers to bestow, who were seeking a settlement.
But when once established, and a knowledge of the language attained,
"Why should Mr. —— have more influence over the natives than I?" is too
frequent a thought. A few respectable settlers, such as Mr.
Clindon, Mr. Bicknell, Mr. Main, and Mr. Henry,1 have acted in a very different way: in the most honorable, and truly
English manner. But for their sup-

1 Henry Bicknell (1766-1820), Edward Main
(b. 1773),William Henry (1770-1859), all of the London Missionary
Society.

port, the few, almost isolated missionaries, would have to contend
alone against a host of reprobates.

To me it appears that the steady support, and respectable
countenance of those upholders of the true character of Britons, has,
in a quiet, unpretending manner, assisted in a very great degree the
progress of incipient civilization and Christianity.

By those who dislike the natural influence of the Missionaries, an
outcry has been raised against their alleged attempts to 'monopolize
the land.'

Say those men—"Why should a missionary be allowed to purchase so
much land as to prevent those who come after him from obtaining an
eligible piece of ground near a frequented part?" or,—"Why should
Mr. —— be allowed to prevent Waripoaki and his tribe from selling me
that
piece of ground, because he thinks that I shall sell spirits, or build
a public-house?" "Have not," (say they) "Have not the missionaries
already monopolized the best lands, in the finest situations?"

Now, lest it should be thought that undue advantage had been taken
by any members, or by the whole of the missionary body, it ought to be
here explained that a large extent of land was long ago purchased in
New Zealand, by the 'Church Missionary Society'; and that it is not, as
supposed by some, the private property of individuals. Other lands from
time to time have been purchased by individuals of the missions, for
the future maintenance of their families.

And what else could those do who have divided that tie which held
them to a country which could not be their children's home?

Around them are a group of little ones, who will acknowledge New
Zealand to be their country and their home.

Shall the missionaries be debarred from endeavoring to make that
home acceptable to those children, and from providing for their future
maintenance?

If a missionary, and a recent settler, are each in treaty for a
particular piece of ground, and the former obtains it upon easier terms
than the latter, in consequence of the good-will of the natives, is it
not a natural and legitimate advantage earned in the fairest and the
most honourable manner?

Many of the natives understand and appreciate the motives of the
missionaries, and are, moreover, personally attached to their little
children, whom they like to consider as belonging to their country.

If anathemas, indulgences, or excommunications were resorted to by
protestant missionaries, one might have a suspicion of undue influence,
but as such engines of power have not emanated from a British mission,
may we not take it for granted that the influence of missionaries
appointed by the Church of England or London Missionary Societies, is
not undue?

The facts, in their simplicity, are these:—As opportunities offered,
the missionaries, always upon the spot, and watching their
opportunity, have bought lands upon terms more advantageous than those
which could be obtained by visitors or recent settlers, strangers to
the natives.

Owing to the same natural advantages,—those of local acquaintance,
and being always near at hand,—the missionaries have selected the best
lands they could afford to purchase.

Ought they to have taken the worst? After all, the property (that
island in New Zealand) of the Church Missionary Society, and of
individuals of the missions, taken together, does not bear a
larger proportion to New Zealand than the country of Rutland does to
Great Britain and Ireland! Is there then no room left for settlers?

With a remark or two applicable to all missionaries, this letter,
already long,—though not too long for such a subject,—shall be
concluded.

In the Pacific, not a single avowed disagreement, or
misunderstanding, has yet taken place between officers of government
and missionaries, but there are plain signs of an increasing and mutual
approach towards a kind of jealousy which cannot too soon be
prevented.

When authorized agents of government assume active functions in
newly-settled, or recently civilized countries, is it not time for the
political agency of the missionary to cease? His work, as connected
with affairs of policy, or government, is done, and the crowning proof
that so great a point in civilization has been gained, in consequence
of his energetic exertions, is the appointment of such an
officer.

From that time ought not the missionary to separate himself from
secular affairs?

Should he not reflect, that however he may have been called upon to
act during former emergencies, the special duties of his sacred calling ought to be separated from politics, or any kind of
hostilities or dissensions.

Excepting as peace-maker, his voice should not be heard, neither
should his influence be exerted in other than offices of religion and
education,—while the authorized officer, or agent of government, can be
referred to in secular affairs.

ROBT. FITZROY.

On the whole, balancing all that we have heard, and all that we
ourselves have seen concerning the missionaries in the Pacific, we are
very much satisfied that they thoroughly deserve the warmest support
not only of individuals, but of the British Government.